PIUS X
Pope of the Children

By

Rev. Gerald C. Treacy^ S.J.

THE PAULIST PRESS

401 West 59th Street

New York 19, N. Y.



Imprimi Potest:

Nihil Obstat:

Imprimatur

:

December 4, 1951.

John J. McMahon, SJ.,

Provincial.

John M. A. Fearns, S.T.D.,

Censor Librorum.

^ Francis Cardinal Spellman,
Archbishop of New York.

The nihil obstat and imprimatur are official declarations that a book or

pamphlet is free of doctrinal or moral error. No implication is contained

therein that those who have granted the nihil obstat and imprimatur agree

with the contents, opinions or statements expressed.

Copyright, 1952

By The Missionary Society of St. Paul the Apostle

IN THE State of New York

PRINTED AND PUBLISHED IN THE U. S. A.

BY THE PAULIST PRESS, NEW YORK 19, N. Y.



INTRODUCTION

On the feast of Our Lady of Lourdes, February 11, 1951, our Holy
Father Pius XII ordered the reading and promulgation of the decrees

approving the miracles wrought through the intercession of Pope Pius X.

Among tne many miracles ottered for consideration, the two accepted by
the Sacred Congregation of Rites are the cures of two nuns, one French

and one Italian. The nuns are Sister Mary Francesca Deperras cured in

1928 and Sister Maria Benedetta cured in 1938.

First afflicted at 69 years of age with a bone cancer in the left thigh,

which later spread to the adjacent iliac region. Sister Francesca was

examined, studied and treated from September to November, 1928. Two
doctors convinced of the hopelessness of the case, gave up treatment.

Then a relic of Pope Pius X was applied to the patient. Prayers were
offered by Sister Francesca’s Community. On December 7th of that year

Sister Francesca was completely healthy and all signs of the disease had

disappeared. Eight years later two medical specialists, following an

examination, attested to the permanence of the cure.

Sister Benedetta was afflicted with a malignant abdominal tumor in

September, 1936. She refused the aid of surgery. The case had worsened

considerably by February, 1938. The Sisters applied a relic of Pope

Pius X to the sutierer accompanied by fervent prayers. That was on
February 24, 1938. During the nights of February 26th and 27th Sister

Benedetta rested comfortably. The following morning she went to

chapel remaining on her knees in prayer for forty-five minutes. After

that she resumed her regular duties as portress. In November, 1945 and

again in 1950 a medical examination by skilled doctors confirmed the

completeness of the cure. Medical consultants of the Sacred Congrega-

tion of Rites have studied the findings of the case and have concluded

that the cure must be attributed to God’s intervention.

In August, 1914, after striving in vain to prevent World War I, Pius X,

Joseph Sarto died of a broken heart. He was 79. During his lifetime

he was often spoken of as a saint. Right after his death his cause was

agitated. The progress of the cause toward sainthood which often takes

centuries, in his case took only years. He was declared Venerable in

1950 and on June 8th of this year he was proclaimed Blessed. Cardinal

Tedeschini, Archpriest of St. Peter’s uttered the words of public venera-

tion for the first time: Beate Pie ora pro nobis. Blessed Pius pray

for us.

The last Pope to be beatified was Pius V, in 1672. Forty years later

there followed ttis canonization as Saint Pius V.

In his pontificate Pius X accomplished many things. We do not call
him Blessed and invoke his aid for all these things he accomplished. We
invoke him for what he was, a saint. Being is much more important

than doing. Pius X, Joseph Sarto, the cobbler’s son is on our altars

today for only one reason, he led the good life in the grand manner.

That is he lived Christ’s teaching to an heroic degree. Numberless

miracles attest this. When his Great Moment came, as come it does
for all men, he quietly said: ‘T was born poor, I have lived poor, and

I wish to die poor.” Pius X was unique for he was a great saint and
a great statesman. May he help us in these days when we need men of
affairs who are men of God. Without them our civilization is doomed.

— 3 —



CHAPTER ONE

The Conclave Elects o Pope

It was July, 1903. In Rome the great doors of the Vat-

ican were shut and an unusual quiet prevailed. Pope Leo XIII

had just died. His body rested in the Chapel of the Blessed

Sacrament at St. Peter’s Basilica. Around the catafalque

burned eighteen wax tapers. Two Noble and two Palatine

Guards stood at attention before the catafalque as crowds

filed by in reverent silence.

When Leo XIII was elected to succeed Pius IX in 1878

he said to his fellow-Cardinals: “You are signing my death

warrant. I have not the qualities the Papacy demands.” Many

Romans doubted that he would live long enough to be crowned.

He lived to rule the Church for the following twenty-five

years, and is rated by historians as a great Pope.

He was distinguished as a statesman. When he became

Pope the Roman Question was unsettled. Pius IX had lost the

Papal. States; the House of Savoy ruled Rome and Italy.

Tension had increased between The Vatican and the Quirinal

during the closing years of the reign of Pius IX.

Anti-clericalism was rampant and aggressive in those days,

ever invading the rights of the Church. Leo XIII never

wavered in battling bravely for the rights of the Church even

though anti-clerical governments were strong enough often to

deprive the Church of her rights. The victories he won in

the diplomatic field during his pontificate were achieved with-

out military power or financial power. He declared at the

start of his pontificate that he would strive to reconcile

modern ideas with Catholicism. He believed that the doctrines

of St. Thomas Aquinas would resolve the conflict that had

developed between the Church and modern civilization. He

did much to stimulate the intellectual life of the Church. He

was the first Pope to formulate a clear-cut social doctrine that

is distinctively Catholic. This is contained in his Encyclical

Rerum Novarum, In fact he bequeathed the Church not only

— 4—



a social philosophy but a political philosophy, as well as a

rich store of doctrinal and moral teachings.

The Conclave to name Leo^s successor met on July 31st.

Sixty-two Cardinals assembled. Cardinal Gibbons was the

first American to take part in the election of a Pope. Only

two Cardinals were absent, Cardinal Celesia of Palermo who

was ill, and Cardinal Moran of Australia, whose see was too

distant for him to arrive in Rome on time.

Swiss Guards escorted the Cardinals to the Pauline Chapel.

After the singing of the Veni Creator a cross-bearer led them in

procession to the Sistine Chapel; the doors were closed and

the Conclave opened. Archbishop Merry del Val was secre-

tary of the Conclave.

The Sistine Chapel had been divided into two parts by

screens. Thrones had been built on either side of the altar,

thirty-two on each side. They were covered with violet silk,

over each was a silk baldachino or canopy, so fixed that they

could be taken down as soon as a Pope was elected. Only one

would remain up, that of the Pope-elect. Red was the color

of the chairs with the exception of one which was green. It

belonged to Cardinal Oreglia, the one Cardinal not appointed

by Leo XIII. He had been named by Pius IX.

A table was put before the Papal altar, where the votes

were to be placed. There was a small table at each CardinaFs

place to be used for balloting purposes. Back of the Papal

altar there were vestments in three sizes so that the newly-

elected Pope could be vested immediately.

The first thing in the order of procedure was the reading

of the rules to be observed by the members of the Conclave.

Then Prince Mario Chigi, hereditary marshal of the Conclave,

took the oath to carry out fully the Papal constitutions, as did

all the others in the assembly. The Cardinals drew numbers

for their apartments.

Cardinal Oreglia who presided, locked the doors on the

inside of the Papal palace and Prince Chigi locked them on

the outside. At the entrance to the chapel a little stove was

placed with a chimney that could be seen by people in St.

Peter’s Square. When a ballot was taken and no Cardinal

received two-thirds of the votes, the ballots mixed with straw

were put into the stove. The heavy smoke was a sign that

— 5—



no Pope had been chosen. Twice daily the balloting took

place.

Next morning in St. Peter’s the Blessed Sacrament was

exposed and the Basilica was thronged with people. Before

noon St. Peter’s Square was crowded, with everyone looking

for the smoke to appear. Soon a heavy cloud of smoke gave

the news that the first ballot was indecisive. In the evening

the same result happened.

The voting was resumed and the ballots were scattered.

The first vote gave Cardinal Rampolla twenty-four, Cardinal

Gotti seventeen. Cardinal Sarto five. The second vote gave

Cardinal Rampolla twenty-nine. Cardinal Gotti sixteen and

Cardinal Sarto ten.

The following morning before the first ballot was cast.

Cardinal Puzyna, Archbishop of Cracow, Poland, at that time

territory within the Austro-Hungarian empire, got up before

the Conclave and said that he had brought a message from the

Emperor Francis Joseph. The Cardinal wished to invoke an

ancient privilege in the name of the Emperor and place a

veto against Cardinal Rampolla.

The Conclave was stunned by the statement. Cardinal

Oreglia, Dean of the Sacred College, was the first to protest.

He said: ^^This message cannot be admitted to the Conclave,

either officially or unofficially. Not the least notice will be

taken of it.”

Then Cardinal Rampolla got to his feet and endorsed the

Dean’s protest, adding, “Regarding myself, nothing more

agreeable or welcome could happen.” He deprecated Austria’s

attempt to intervene where it had no rights, and to endeavor

to influence a Papal election. On the third day of the Con-

clave, Cardinal Rampolla received twenty-nine votes. Cardinal

Sarto twenty-four. Cardinal Gotti three.

Cardinal Sarto grew nervous as he watched the trend of

the balloting. As soon as he realized that the Conclave was

fixing on his name, he got up and asked the Cardinals to give

him no more votes. Then he went to the Pauline Chapel and

prayed before the picture of Our Lady of Good Counsel. As

he remained there some time, the Cardinals sent Cardinal

Merry del Val to ask Cardinal Sarto what he intended to do.

“Shall the Cardinal Dean tell the Conclave officially that you

— 6—



refuse the election?’’ asked Cardinal Merry del Val. ^‘Yes,

let him do me that charity,” was the reply.

That evening one member after another of the Sacred

College approached Cardinal Sarto and urged him to accept.

It is of interest to Americans to know that Cardinal Gibbons

the only American Cardinal was among the group, assuring

the candidate that the Church in America would be back of

him. Cardinal Sarto kept declaring his unworthiness to his

interviewers. This made the Cardinals more eager to elect

him. Cardinal Satolli said to him: ‘^Remember, our Lord

said: ‘Do not fear, I am with you!’ Surely God Who has

helped you guide so well the gondola of St. Mark’s will help

you to command Peter’s bark.” He had asked the Conclave

to forget him. What happened? Would they take him at

his word and choose another?

Next day the first vote gave Cardinal Sarto the highest

number, twenty-seven, while Cardinal Rampolla had twenty-

four. The following ballot gave him thirty-five and Cardinal

Rampolla seventeen. Next morning on the seventh vote

Cardinal Sarto had fifty votes, eight more than he needed.

The Cardinal Archbishop of Paris announced that the Patri-

arch of Venice had been elected Pope by fifty votes. Cardinal

Sarto bowed his head and wept. Looking up at the altar he

murmured: “Fiat voluntas tua. Thy will be done.”

Cardinal Oreglia approached the elected candidate and said

to him: “Will you accept election to the Supreme Pontificate?”

Cardinal Sarto paused a while and then declared himself un-

worthy of such a dignity. However realizing the unanimity

of the choice, he considered it an expression of God’s will.

“If. the chalice will not pass but I must accept it, then let

God’s will be done. I accept.” When asked what name he

wished, his answer was “P/a Decimo”

It was necessary finally to inspect the ballots and see if

Cardinal Sarto had voted for himself. This would have made

the election null and void. It was found by inspection that he

had voted for Cardinal Rampolla. Then the baldachinos were

lowered. But one remained aloft, that of Cardinal Sarto. To
'

this canopied chair all the Cardinals came and paid their

respects to Pius X. This was the 4th of August, 1903. On

Sunday, August 9th the solemn coronation took place.

— 7—



As he entered the Basilica the crowds shouted and ap-

plauded. Pius X was not pleased at this. Turning to Cardi-
nal Merry del Val who was at his side, he said: “They should

not do this to the servant in the House of the Master.’’ When

he reached the altar the crowd became silent. The Pope

glanced for a moment at the big statue of St. Peter, then

raised his hand with the Fisherman’s Ring on it, and sang:

“Blessed be the name of the Lord.” Thousands responded:

“From now and henceforth forevermore.” “Our help is in

the name of the Lord,” “Who created Heaven and earth,”

came the reply. Raising his hand he made the sign of the

cross three times, turning to the four corners of the earth and

saying: “May Almighty God, Father, Son and Holy Ghost

bless you.” The throngs answered: “Amen.” The Pope had

given his first blessing to the city of Rome and to the world.

Speaking of the Conclave to an old friend, Pius X said:
“I could not eat or sleep when I realized they were trying to

raise me to the Papal Throne. When the votes for me reached

twenty-four, I could no longer be silent and my conscience

obliged me to tell them that I did not have the necessary

qualifications for the office, that it was their duty to give

their votes to someone else. But they repeatedly insisted and

at last I had to yield. I did not want it but God wished it.”

It is of interest to Americans to know that one of the first

audiences granted by Pius X was to a group of American pil-
grims. This group had come to seek the blessing of Leo XHI,

but when they arrived in Rome they found that Leo had died

and Pius had been elected. Cardinal Gibbons asked Pius X
to receive them. This he did saying a word to each person

in the long line and often repeating “cara America.” Later

when alone with Cardinal Gibbons he said: “I love these

Americans. They are the blooming youth of Catholicism.

Tell them I gladly give my apostolic blessing to their whole

country.”

CHAPTER TWO

The First* Days

The first days of a new Pontifical reign are taken up with

varied activities. The first surprise came to the people of

Italy when so many foreign diplomats came to the Vatican to

— 8



congratulate the new Pope. It was well known that there

had been strained relations between the Vatican and the Italian

government during Leo’s pontificate. However the former

Patriarch of Venice had always been friendly with the house

of Savoy. Very soon after his coronation Pius X received the
Duke and Duchess of Genoa and their child in private audi-

ence. The Duke was the Queen’s brother and Admiral of the

Italian Fleet. It was the first time since 1870 that a member of

the royal house had crossed the threshold of the Vatican.

Shortly after this a story was current in Rome that a veiled

figure entered the Vatican by a private entrance and received

an audience. The unknown visitor was said to be the Queen

of Italy.

During the week of coronation Pius X received the diplo-
matic corps in a body. After the audience they met Arch-

bishop Merry del Val in an anteroom. As they gathered

around the Archbishop they were unusually quiet. At last

the Russian Minister said to the Archbishop: “What is there

in the Pope that attracts everyone so strongly?” In a mo-

ment the Portuguese Ambassador answered: “It is his sanc-

tity.” The Archbishop rejoined: “I think that is exactly it.

I know for I have felt it more than once myself.”

Everyone was waiting to hear what the Pope’s policies -

would be. Would he follow closely in the path of his pre-

decessor or would he strike out along a new trail. In a short

time Pius X in his first Encyclical made clear his aim. It
was

—

T0 restore all things in Christy instaurare omnia in

Christo. This was on October 4^ 1903. The motto was from

St. Paul. “Sustained by God’s love, We set our hand to the

work of withstanding the apostacy from God. We declare

that the interests of God shall be our interests and for these

We are prepared to spend all our strength and even life it-

self. So, should anyone ask us for a symbol and an ex-

pression of our will. We will say—to restore all things in
Christ so that Christ may be all in all,” he wrote.

The Encyclical stressed the Catholic doctrine of marriage,

education, ownership and use of property. It called for the

reconciling of all social groups in keeping with Christian

tradition. The Pope spoke too of the training of priests. “The

Church needs priests who have formed Christ in themselves

— 9—



so that they may form Christ in others.’’ He urged the prac-

tice of charity upon all the members of Christ’s Church, and

finished with a comment on the Roman Question. ‘^All men

must realize that the Church as the institution of Christ should

enjoy the greatest possible liberty and not be subject to any

other power. Our fight for liberty is not merely in defense of

the most sacred rights of religion but also a bulwark for the

common welfare and security of nations.” The Encyclical

showed very plainly that Pius X would rely neither on di-
plomacy nor politics to carry out his Pontifical plan, but on

the spiritual forces within the Church.

In October Pius appointed Archbishop Merry del Val

Secretary of State and in the first consistory, November 12,

named him a Cardinal. At this consistory the Pope told the

Cardinals plainly that he considered himself unworthy of

the office they had given him. can only do my best,” he

said, ^^and rely on you to help me.”

As the days passed Pius learned to get used to the re-

straint that his office imposed upon him. He was practically

a prisoner. There is a story told that one day his Secretary

of State found him at his desk looking wistfully at a picture

of one of the canals of Venice. ^Tf I could only go outside,”

he murmured, and then added: pray every day to have no

more wishes.”

The Pope^s Daily Order

Pius X rose about four, went to his private chapel where
he meditated and recited Prime, the morning prayer of the

divine office which every priest is obliged to say daily. Then

he said Mass and heard another Mass in thanksgiving. He

breakfasted on a cup of black coffee and walked for a while

in the garden. After that he went to his study, attended to

his correspondence and gave a few private audiences. At one

he dined simply, usually with several members of his house-

hold. In doing this he broke an old tradition that the Pope

should eat alone. When he first asked guests to his table, he

saw that his household was surprised. He asked the reason.

“Because since Urban VIII set the rule, it has been cus-

tomary for the Pope to dine alone,” was the reply. “If Urban

— 10—



VIII had the right to make such a rule Pius X has an equal
right to abolish it/’ the Pope answered.

He did away with other rules and* customs. The usual

expression of filial homage, the kissing of the Pope’s slipper,

was discontinued. Those who came for private audiences re-

mained seated while talking with him. Priests were often his

table guests. He rarely used the sedia or chair of state, de-

claring that it made him dizzy.

During the afternoon from two to five he remained alone

in his apartment. Then he gave audiences, read his breviary

and walked in his garden. After a visit to the Blessed Sacra-

ment he said the rosary with his household, and took supper

at nine. From that time until eleven or later he saw more

people. He closed his day with reading generally from the

Imitation of Christ, The light in the window of his study

rarely was extinguished early.

He had always worked hard and he did not slacken his pace

in the Vatican. He was strong and vigorous at the age of

sixty-eight. He rarely used the elevator in the Vatican. He

missed above all things the contact he always had with people

as priest and bishop. He longed to preach to his flock, hear

confessions and give catechetical instructions. He made up

his mind he would have the people come to him as he could

no longer go to them. So he invited the faithful from Rome’s

different parishes to come to the Vatican on different Sunday

afternoons.

On Sunday afternoons the court of St. Damasus was

thronged with people. The Holy Father talked on the day’s

Gospel. They were simple talks flowing from a simple,

priestly heart. Each Sunday about twenty-five hundred peo-

ple assembled for these talks. In no time the numbers in-

creased and Pius X was talking to his children from every-
where and not merely from the parishes of Rome.

There were two tasks that the Holy Father determined to

undertake as soon as he could, namely the reform of the

Breviary and the reform of Canon Law. Other Popes before

him were anxious to correct the abuses that had crept into the

Prayer of Praise as the canonical hours’ prayer is called. The

observance of many saints’ feasts had superceded the ob-

servance of the feasts of the ecclesiastical year. Another proj-

— 11 —



ect was to so arrange the Psalter or Book of Psalms, that it

would be said in its entirety in the space of a week. Pius X
at once appointed a commission to revise the Breviary.

For a long time the code of Canon Law had needed re-

vision and recodification. Pope Sixtus V in 1587 had formed

fifteen congregations. In the passing of time they no longer

carried out the tasks for which they had been established. The

jurisdiction of each was not well-defined, some hardly did

anything while others were overworked. So Pius X sum-
moned Monsignor Pietro Gasparri, an expert canonist, to the

Vatican and asked him if a group of canonists could recodify

the Canon Law.

“Ves, it can be done. But it means hard work over a long

period of years,” was the reply. Pius X rejoined: “Very well,
then, let us begin to do it.”

On November 22, 1903 the Pope issued a, Motu Proprio or

decree on sacred music. Its highlights were that church music

must be holy, true art and universal. For the first time a

code of rules was written authoritatively for sacred music. To

understand the decree it must be remembered that Pius X
was a musician. The qualities that he insisted upon in church

music were found in Gregorian chant. Gregorian must hold

the first place in liturgical practice. This however did not

mean that Gregorian maintained exclusive rights in the cele-

bration of the Liturgy. Modern music was not banned. It

was only theatrical modern music that was forbidden.

The decree forbade the emplo
3
mient of paid singers as well

as bands and orchestras. Instruction in sacred music was to

be given in all seminaries as well as in city and country par-

ishes. The decree met with opposition. Pius X expected that
it would. “Don’t be discouraged. You are young and ardent.

Keep working without hate or rancor. We will see the world

coming over to our side little by little,” were the Pope’s words

to the founder of the Schola Cantorum in Paris, M. Charles

Bordes.

The idea of Pius X was that church music must be made
subordinate to prayer. As he wanted to “restore all things in

Christ,” it was his aim to make devotional music Christian, a

part of prayer and an aid to worship. He did not want to

banish all music except Gregorian. In everything connected

— 12



with the Liturgy—music, decorations, art and architecture,
every material thing that was used in expressing the love of

the human heart for God, the Pope wanted purity and sim-

plicity.

A notable liturgical service took place at St. Peter^s in

honor of St. Gregory the Great on the occasion of the thirteenth

centenary of his death. This was in March, 1904. Pius X had
invited artists and musicians from all parts of the world to

attend a Congress of Liturgical Art and honor the Pope who

had been its great patron. Don Perosi, the renowned choir-

master, had recruited nearly fifteen hundred voices from the

Roman colleges. The Holy Father had no knowledge of the

rehearsals that were going on for a long while before the feast,

and was surprised and deeply affected when he heard the great

chorus fill St. Peter’s. It was the fulfillment of his hope for

the correct performance of Church music.

CHAPTER THREE

Noteworthy Encyclicals

When asked about the aim of his Pontificate, Pius X an-
swered the inquirer by pointing to the crucifix on his desk.

He set about bringing God back to human society. In his first

Encyclical he declared: The sole aim of Our Pontificate will

be to restore all things to God, In an Apostolic Letter to the

Bishops of Italy two years later he explained the areas that

were to be restored to Christ:
•

To reinstate Jesus Christ in the family, the

school and society; to re-establish the prin-

ciple that human authority represents that of

God; to take intimately to heart the interests

of the people, especially those of the working

classes; to endeavor to make public laws con-

formable to justice, to amend and suppress

those that are not so; to defend and support

the rights of God in everything, and the no

less sacred rights of the Church.

— 13 —



Pius X called upon the laity to aid him in putting all things
in order under the leadership of Christ:

For it is not priests alone but all the faith-

ful without exception who must concern them-

selves with the interests of God and souls, not

of course according to their own views, but

always under the direction and commands of

the Bishops.

On April 15, 1905, the Pope issued the Encyclical Acerbe

nimis, on the teaching of Christian Doctrine. His own expe-

rience of fifty years of catechetical teaching and his love for

bringing the message of Christ to those who did not know it,

went into the writing of this document. To him from his

earliest priestly days the catechism had been of supreme im-

portance. Once a very wealthy lady asked him what she could

do for the Church. His reply was immediate: “Teach the cate-

chism.’’

In the Encyclical Pius X spoke of the religious indifference
that prevailed not only among the ignorant but among the

educated classes, “whose lack is so profound and saddening

to see. The intellect is a guide, but if it lacks its companion

light, the knowledge of divine things, it will only be an in-

stance of the blind leading the blind. Whereas Christian teach-

ing not only bestows on the intellect the light by which it

attains truth, but from it our will draws that ardor by which

we are raised to God and joined with Him in the practice of

virtue.”

The remedy Pope Pius X said was catechetical instruction
for all. The Encyclical stressed the point that it was the pastor

of souls who had the prime responsibility for instructing the

faithful in the things of God. This was to be effected by

preaching to the people and teaching the young and the igno-

rant. “If the work of the catechist be lacking then the founda-

tion is wanting.”

Catechists should be men and women well-trained in their

religion. Sermons were for the well-instructed. “It was easier

to find a preacher ready to give an ornate sermon than to find

a catechist capable of teaching the truths of religion.” It is a

— 14—



mistake to think that because people are uneducated the work

of the catechist may be done in a slipshod fashion; the less

educated the hearers the more diligence and zeal are necessary.”

The Encyclical gave definite instructions on catechetical

method: ‘^On every Sunday and holyday without exception

all parish priests shall instruct boys and girls for the space of

an hour from the text of the catechism on those things they

must believe and do in order to obtain salvation.” This was in

addition to instruction for First Holy Communion.

To aid priests in their catechetical ministry Pius X de-
creed that the Confraternity of Christian Doctrine should be

canonically established in all parishes. The purpose of the

Confraternity was to develop trained teachers of religion who

would assist their priests in spreading the knowledge of divine

truths. The issuance of the Encyclical gave a big impetus to

the Confraternity. It had been functioning for years in dif-

ferent parts of the Church. The Pope now officially declared

it must be undertaken everywhere. Pius X used it as an
example of what could and should be done throughout the

whole Church.

On June, 11, 1905, Pope Pius X issued his pronouncement
on Catholic Action. Its title is II jermo proposito. The term

Catholic Action was not new. But the Pope made its full

meaning clear; it was the participation of the laity in the

apostolic mission of the Church.

He explained that the need for such group action was press-

ing. In former times the rights of God were acknowledged by

all Christian States, but now neither Church nor Pope were

recognized as part of society. ^Tn other times it was the Pope

and the Bishops who intervened in behalf of their children;

today it must be the children who must rise up in defense of

their father, the laity in defense of the hierarchy.”

His call for action would not appeal to ‘‘certain timid

souls who though good Catholics, are so attached to their

habitual quiet and so afraid of every innovation that they be-

lieve it is quite sufficient to pray, because God knows* best how

to defend the Faith.” These optimists, as Pius X called them,
would wait in vain for society to become Christian merely

through the prayers of the good. Prayer was necessary but it

was not enough. India and Japan would not have been con-

— 15 —



verted solely by the prayers of Francis Xavier, nor would the

Apostles have won the world had they not combined action

with prayer.

There were others that the Holy Father called pessimists,

who seeing so much evil in the world grew discouraged fear-

ing they could achieve nothing against such powerful forces.

^We have been like rabbits, too frightened of everything and

anything; we must cease fearing to give offense. To carry

out this work in the right way we must have divine grace, and

the apostle receives none unless he is united with Christ. Only

when we have formed Jesus Christ within ourselves shall we

more easily be able to give Him back to the family and to so-

ciety,’^ he declared.

The Pope wanted each Catholic to work for his neighbor’s

welfare according to his ability. That meant uniting to fight

anti-Catholic influence; it was for Catholics to spread the

truth that all authority comes from God and that every legiti-

mate ruler represents God. All Catholics must join in the

social apostolate and take an active interest in the working

people, especially the factory and agricultural workers. This

social apostolate means more than prayers and financial help.

It means an active and sympathetic service to the workers, by

helping them better their economic condition through just

laws. The right of God, the Church, and her people must be

defended and upheld always by the social apostle.

Pius X called upon the laity to ^^prepare themselves pru-
dently and seriously for political life in case they should be

called to it.” This was startling especially to Italian Catholics

since Catholics had been forbidden by the predecessors of

Pius X to take part in national elections. The Pope believed
the time had come for Catholic citizens to bring Christian

principles to bear upon political life. He also urged the laity

to meet in congresses from time to time. He took every

means right from the start of his pontificate to stress the real

role of the laity in the mission of the Church. The story is

told of the Holy Father asking a group of Cardinals what they

thought most necessary at the time to save society. Some

advocated more schools, some more churches, some an in-

crease of the clergy. The Holy Father answered. ‘‘No, no.

What is most necessary at the present time is to have in every

— 16 —



parish a group of laymen who are at the same time virtuous,

well-instructed, determined and really apostolic.’’

On December 20, 1905, Pius X issued a decree that was to
bring tremendous spiritual results. It was clear and explicit.

It carried this very striking message: ^Trequent and daily

Communion should be open to all the faithful of whatever

rank and condition of life, so that no one who is in the state of

grace and who approaches the Holy Table with a right and

devout intention can lawfully be hindered therefrom.” After

centuries this decree gave the deathblow to Jansenism. This

heresy sprang up in the Church of the seventeenth century.

St. Vincent de Paul called it one of the most dangerous heresies

to afflict the Church. It was based on a conviction of the utter

unworthiness of man in the sight of his Creator. It looked on

the Holy Eucharist as a reward for virtuous living, rather than

as a remedy for human weakness which is our Lord’s plain

purpose in giving men His Flesh to eat and His Blood to drink.

Jansenism so frightened souls by stressing their complete un-

worthiness, that many stayed away even from Easter Com-

munion.

Pius X as Supreme Teacher in Christ’s Church declared in
the fullness of his teaching authority, that the Holy Eucharist

was not given us by our loving Saviour as a reward for virtue.

He gave this gift of gifts as a power to enable men to resist

temptation, as a medicine to enable men to cleanse themselves

of their daily faults. The Pope made clear the necessary dis-

positions for frequent Communion. The individual must be

free from mortal sin and have a firm purpose of avoiding sin

in the future.

Pius X made the meaning of the Eucharist clear. Holy
Communion is the shortest and surest way to Paradise. ^^To

approach the altar takes only a moment,” he said, “and he

who approaches tastes truly the delights of Paradise.”

CHAPTER FOUR

France and the Haly See

On December 9, 1905, the French Government passed the

laws of separation of Church and State. When Pius X heard
the news he said to his Secretary of State: “Perhaps the hour

— 17



has struck for Christians in France to give our Lord more of

their suffering, more of their love.’^ The law was a climax of

a whole series of hostile acts on the part of the anti-clerical,

atheistic French Government, directed against the Catholic

Church. The series included the reduction of priests’ pensions,

the withdrawal of clerical stipends. This last was plainly unjust

since they had been paid in partial reparation for Church prop-

erty seized by the Government during the Revolution. More-

over the administration of Church property and revenues was

to be handed over to lay associations in each parish. Besides

the Concordat with the Holy See was to be abrogated, and the

Republic in future would recognize no form of worship. On

February 11, 1906 Pius X denounced the Law of Separation
in an Encyclical and repeated his denunciation a few days

later in an address to the Cardinals.

The Pope’s Encyclical had a good effect in France. Loyal

Catholics throughout the country got behind their poverty-

stricken and often homeless clergy, and gave them both mate-

rial and spiritual support. The clergy with few exceptions stood

by the Holy Father showing that Gallicanism, which practi-

cally put the Church under the State, was finished.

On the last day of February, Pius X consecrated fourteen
French priests as Bishops. They were to replace those who had

obeyed the Government rather than the Church, yielding to

Caesar the things of God. St. Peter’s was crowded for the event.

There were sixty-seven French Bishops present and about forty

thousand visitors from France.

As the Pope offered the Mass seven of the new Bishops

were on either side of him at different altars, and at the ap-

pointed time each knelt before the Pope and read aloud the

oath of fidelity. After receiving Communion Piux X gave
Communion to the fourteen Bishops. As they were leaving the

Basilica and giving their first episcopal blessings to the huge

congregation, the words that they had heard when they first

entered the sanctuary must have sounded in their hearts! “I

have not called you here for joy but for a cross.”

The last one to leave the sanctuary was Pius X borne aloft
in the sedia gestatoria. As he passed the French flag, it was

lowered. He lifted a fold and kissed it. It was a gesture of real

affection, showing better than any words, that the Father of

— 18—



Christendom loved the great French nation, no matter how

unjust its Government had been toward the Church and the

Vicar of Christ.

Next day in an audience Pius X told the newly consecrated
Bishops how saddened he was by their plight and yet how

happy to have them with him in Rome. He gave them no speci-

fic directions concerning the line of action they should follow,

but merely reminded them that they were to act as true shep-

herds of their flocks. It was a sad but great moment in the

glorious history of the Church in France. All the world was

watching and wondering if they would meet the challenge that

was hurled at them. “I wish I could go with you and share your

anxieties and sorrows, to be at your side and comfort you but

this cannot be. We shall meet each day at Mass before the

Holy Tabernacle whence we get our strength and the sure

means of victory,’’ were his parting words.

These French Bishops returned to their native land looking

on it as a mission territory to be won back for Christ. They

were heartened in their task by the Holy Father’s words:

“France will not be separated from Him. Remember that

throughout her history in spite of all efforts, she has never for-

saken the true Church. Do we count as nothing all the suffer-

ings and sacrifices that already have been made for faith and

for liberty?”

The insistence by the Government that lay associations

administer parish temporalities placed the Pope in a difficult

position. If he refused to abide by this decree then all Church

property in France would be confiscated. That meant the loss

of millions of francs. It also meant that priests would have to

find means of support or starve. Could these associations be

formed within the Church and do no harm to the Church? The

answer of Pius X was that they could not.
But he wanted to be sure, so he appointed a board of legal

experts to draw up a report giving all the arguments for accept-

ing or rejecting the Law of Separation. When the Pope finished

reading the report he said: “We have decided. The law of

God is all that matters. We are here not as a diplomat but with
a mission to defend. There is only one simple question to be

answered. Was the Church instituted by Christ or was it not?

— 19—



We all agree on that. Then there is nothing that can make us
give up its constitution, its hierarchy, its liberty.’’

In the meanwhile the Holy Father was visited by delega-

tions from France. There were different groups with different

ideas as to the way of dealing with the new law. One group

struck the Holy Father as concerned only with temporal in-

terests of the Church. He remarked to them: “I hear a great

deal about the goods of the Church but scarcely anything is

said about the good of the Church.” To another group who

were arguing for compromise with the Gk)vernment the Holy

Father said: “Once on a high mountain two adversaries found

themselves face to face. One showed the other not bags of

money but all the kingdoms of the world. He said, I will give

you all of this if you will bow down before me. The other

refused. He still refuses. That is all.”

In August the Pope issued an Encyclical dealing with the

Law of Separation. It banned the lay associations intended to

handle Church temporalities; it rejected an association scheme

favored by some of the Bishops, who calculated it would meet

with Government approval. There would be no compromise

until the property rights of the Pope and the Bishops were

guaranteed. The Bishops now had to organize the faithful on

the basis of the common law which guaranteed religious free-

dom for all.

The Government answered the Encyclical on January 21,

1907,' with the second Law of Separation. It carried out in

detail every threat made in the first law. As Catholics had not

organized the associations demanded by the Government, prop-

erties, buildings, pensions, salaries were all confiscated. Church

property hereafter would be Government property. Pius X
had stood by the principle of the liberty of the Church. The

material loss was very great. The spiritual gain was much

greater.

CHAPTER FIVE

Pius X and Modernism

In September, 1907, Pius X issued his Encyclical Pascendi
against Modernism. It closed a controversy that had disturbed

the Church for many years. The philosophy which was back

of various ideas that took the name of Modernism is supposed

— 20—



to have sprung up during the French Revolution. Rousseau

originated the name.

Three chief errors constituted Modernism. First it rested

on an agnostic philosophy which relied on the senses only as the

final basis of truth. This struck out of Catholic belief sacred

mysteries which are beyond the reach of the senses. The Modern-

ists claimed the Scriptures were a norm of faith and truth, but

the Scriptures were to be interpreted according to Modernist

ideas.

The second error of Modernism was that it made religion

consist of an interior experience, ruled by the emotions and the

psychic needs of man. Any dogma that did not find its echo in

the soul was not necessary for salvation; dogmas varied with

the times being expressions of religious experience. This meant

no fixed norm of religious belief.

The third error was rooted in the evolutionary theory of

Christian doctrine. The Modernist held that the Church with

its doctrines and moral teachings was not established by Christ,

but was the result of a gradual evolution of Christianity de-

pendent on historical circumstances. As the dogmas of the

Church were the result of evolution they would need progres-

sive changes to meet scientific discoveries and historical changes.

If this theory were true there would be nothing left of dogma

except a vague unsupported certainty about the unknownable.

This would spell the end of 'the Catholic religion and in fact

of all religion.

Pius X had followed the writings of Modernists for a long
time, so that when he became Pope he was fully prepared to

meet the issue. He issued his Encyclical against Modernism

on September 8, 1907. The document explained and condemned

the whole theory. It was a heresy that was the synthesis of all

heresies for it really included them all. The Pope condemned

Modernism’s interpretation of the Scriptures, of 'the personality

and divinity of Christ and His teachings as well as the modern-

istic explanation of the sacraments. The Encyclical made it

plain that the entire modernistic movement was an error and

no Catholic could accept it and still remain a Catholic.

The Holy Father reminded Catholic Modernists that they

did not realize how wrong the system was, how it contradicted

the essentials of the Catholic Religion. Its arguments sounded

— 21 —



well on first hearing; it used theological terms that Catholics

used, but with entirely different meanings. It showed its power

by attracting many brilliant and good men, men who would

most surely influence others and lead them astray. Modernists

claimed to be defenders of scientific truth, and to many their

writings appeared to show a healthy reaction against material-

ism. “Excited and confused by the clamor of praise and abuse”,

Pius X declared, “young men, some afraid of being considered
ignorant, others ambitious to be classed among the learned,

and both egged on by curiosity and pride, often succumb to

temptation and join the Modernist movement.”

Continuing, the Holy Father touched on the cause of the

modernistic heresy. “The proximate cause is doubtless an error

of the mind. The remoter causes are curiosity and pride. Pride

sits in Modernism as in its own house, finding sustenance

everywhere in its doctrines and an occasion to flaunt itself in all

its aspects. The Modernists are puffed up with vain glory which

makes them boast they are not as the rest of men. It is pride

which urges them to reform others before reforming themselves.

If we seek for the intellectual causes of Modernism the first

and strongest is ignorance. Yes, these men who speak so highly

of modern philosophy and so disparagingly of Scholasticism,

have been attracted by the glamour of the modern theories be-

cause of their ignorance of Scholasticism; this ignorance has

left them helpless to meet the sophistries of the moderns. The

whole Modernist system is built upon an alliance between

faith and false philosophy.”

Pius X closed his Encyclical by proposing the remedies for
Modernism. These were the study of Scholastic philosophy

in seminaries and other institutions for clerics, constant watch-

fulness on the part of the Bishops of the Church, and an oath

obligatory on clerics and professors, binding them to reject the

errors pointed out in the Encyclical. “The security of the Church

is at stake. To keep silent any longer would be a crime,” said

the Holy Father.

The reaction to the Encyclical was varied. The majority of

Catholics stood with the Holy Father. The Modernists and

their sympathizers bitterly attacked the Pope. He was a fanatic,

ignorant and a hypocrite. Did Pius X mean to suppress all
independent thinking? Could he really stop a movement which

22



had the allegiance of some of the best minds in many countries?

One of the best answers given to the Modernist attack on

the Holy Father was that of Cardinal Mercier, who said: “You

must answer yes or no, do you believe in the divine authority

of the Church?’’ Then he added: “If in the days of Luther and

Calvin the Church had possessed a Pope like Pius X, would

Protestanism have succeeded in getting a third of Europe to

break loose from Rome?”

The cry of course was raised that the Pope was hostile to

science. His answer was to found in Rome an institute for

the advancement of science and other branches of knowledge.

“Religion has nothing to fear from science. Christianity does

not tremble before discussions but before ignorance,” said

Pius X.

There is no doubt that the Encyclical caused many brilliant

minds to abandon their Catholic Faith. In the course of time

many repented and came back to the Father’s House. Others

never did. In about a year the backbone of the movement had

been broken. Loisy, one of the outstanding Modernist leaders

admitted that the movement was crushed and would not sur-

vive. Today it is a mere memory in the century-old history of

the Church of Christ in its battle with the forces of error

and evil.

Revision of Canon Law

The work of the revision of the Canon Law had begun

soon after the election of Pius X. One of the first things he

had done as Pope was 'to appoint a commission to carry through

the revision. Cardinal Gasparri was head of the commission.

Yet Pius X did not stand aside and wait for reports. He was as
active in the work as any member of the commission. The

members of the commission declared that he “was the best

canonist of us all.” In a manner he was the author of the code

that was taking shape through the years. For it was he who

stood behind each worker on the project, encouraging, guiding,

stimulating.

In June, 1908, Pius X issued an apostolic letter on the
reorganization of the Curia and the revision of Canon Law.

In this letter he first gave a brief history of Church govern-

ment. Until the tenth century there had been no system of

— 23 —



organizations or congregations. It had been the Pope assisted

by the Roman clergy. But as the Church grew, its business had

to be delegated to a number of committees of Cardinals. That

is how the modern Congregations had originated and developed.

In his letter Pius X said: “The result is that today the
jurisdiction or competence of each is not quite clear, nor is it

well apportioned. For these reasons many Bishops and thought-

ful men both with Leo XIII and with Ourself frequently urged

that suitable remedies should be provided for the above men-

tioned inconveniences. But now there is also the question of

codification of the ecclesiastical law, and it seems highly fitting

that a beginning should be made with the Roman Curia, so

that once this is suitably organized it may be in a better

position to carry out its work for the Pope and the Church.’’

The commission appointed began a complete redistribution

of the duties of the Congregations. Some new Congregations

were formed to deal with current problems. When the task was

completed there were eleven Congregations, three Tribunals

and six offices of the Roman Curia. Now that each Congrega-

tion had clearly defined duties and there was no longer over-

lapping of functions, there would be fewer delays, and hence

greater satisfaction for all concerned.

CHAPTER SIX

Outsfonding Events

Pius X celebrated the golden jubilee of his priesthood in
September 1908. He declared that the best gift his clergy could

give him would be a renewal of charity and zeal in their

priesthood, “Ihe most beautiful gift of all.” From the laity he

asked prayers and Holy Communions offered for his intention.

If material gifts were offered, he asked that they be of such

a kind that he could apply them to needy parishes.

Four hundred bishops and fifty thousand people attended

the jubilee Mass which he celebrated, not as Pope but as the

priest he had become a half-century earlier. He walked slowly

up St. Peter’s great aisle without any papal ceremonial. Pales-

trina’s Mass of Pope Marcellus was sung. This was most ap-

propriate as Pope Marcellus was a great music lover and had

been Palestrina’s patron. He had determined on many re-

— 24—



forms in church music but did not live to carry them through.

As a tribute to the Pope’s intentions, Palestrina had written

the Mass that was now being sung.

To commemorate his jubilee Pius X sent a special letter
to 'the clergy throughout the world. In former letters he had

reminded the clergy that in order to have Christ formed in the

faithful, He must first be formed in the priest. The priest must

be able to win souls by his kindness and charity. “Such an

example will have greater power to move hearts and gain them

than words or dissertations however sublime.”

In his jubilee letter. He urged his fellow-priests to be true

to their calling, to fulfill their ministry in deed as well as word.

“Preach to the people true sermons and not mere rhetoric, for

the growth of disbelief in the world is largely due to ignorance

of the teachings of Christ.” Priests must develop and safeguard

their own interior life, for piety and holiness are the all-im-

portant things. Prayer, meditation and other spiritual exercises

must occupy an important place in the priest’s day.

Pius X in August 1910, issued the decree on the early Com-
munion of children. Children should make their First Com-

munion as soon as they reached the age of reason, about the

seventh year. However, circumstances might warrant children

receiving earlier or later. Many good people felt that a child

of seven was too young to understand the reverence due the

Holy Eucharist. This really was an evidence of how Jansenism

had affected Catholic thinking. Some believed children should

be eleven or twelve before making their First Communion.

Others claimed that a delayed Communion saved a child from

evil. Pius X gave his decision in the words of St. Thomas
Aquinas: “When children begin to have some use of reason,

such as enables them to form sentiments of devotion toward

the Sacrament of the Eucharist, then it can be administered

to them.” The actual age was not of concern to the Pope of

the Eucharist. He declared; “The age of discretion is reached

when a child knows the difference between the Bread which is

the Eucharist and ordinary material bread; not full reason of

course but incipient reason suffices.”

An incident that occurred about the time the Pope had

called for the early Communion of children, makes his teaching

very clear. Once a father brought his four-year-old son to meet

— 25 —



the Pope in private audience. The child was perfectly at ease

with the Holy Father, running up to greet him smilingly. “How

old is he,” asked the Pope. “Four years old. Your Holiness,

and I hope he will make his First Communion in a few years,”

was the reply.

“Well let us see what he knows. Whom do you receive in
Holy Communion, my child?”

“Jesus Christ,” the boy replied quickly.

“And who is Jesus Christ?”

“He is God,” came the answer with assurance.

The Pope turned to the father: “Bring him to my Mass

tomorrow morning and I will give him Holy Communion

myself.”

Pius X was glad of the title Pope oj the Children which
some Romans gave him. He enjoyed audiences with them. And

they gave him respite from the heavy burden of his office. This

burden became hard and tiring as persecution flared up in

Mexico and Portugal, so-called Catholic countries. France had

been the first traitor child. The eldest daughter of the Church

had turned upon her mother, tied her hands by restrictive laws,

banished her Religious Orders into exile.

Soon came Mexico not with penalties, restrictions, and

exile but with fire and sword. A diplomatic break occurred in

Spain; anti-clericalism flared up, churches were destroyed,

priests murdered. In 1911, Portugal was in revolution. As anti-

Catholic governments gained control, church property was

confiscated. Bishops were driven from their sees. Religious

Orders were exiled. Laws of Separation were passed more

extreme than those in France. The Prime Minister of Portugal

had declared “religious sentiment is a lie and every kind of

church a farce.”

The Holy Father was unable to help his suffering children

in a material way, but he could and did protest strongly

against the injustice of the terror prevailing in Portugal, Spain

and Mexico. He prayed and called on all his children to pray

for peace in the lands where the torch of persecution was

flaming against the Altar and the Church. Pius X began
to show the strain of the evil days that were upon the children

of God. To those like his Secretary of State, who were close

to him, the Pope appeared worried and depressed. With all

— 26—



the forces of evil raging around him, he feared worse things

to come. ‘^All this is nothing to what will happen in a few

years time when war breaks out; I fear that in two years it

will be upon us,’’ said Pius X.

Cardinal Merry del Val always welcomed a chance to

divert the Holy Father and take his mind off the sufferings

of his children which he could not alleviate. One day he brought

two American priests to see Pius X about a project they had
in mind. Father Thomas Price was a missioner in the south-

land, and Father James Walsh came from Massachusetts. They

wanted to found an American mission society especially for

the mission apostolate in the Far East. It was to be called the

Maryknoll Mission Society. When the Pope had read their

plan he gave it his approval at once. The two priests presented

a picture of the Pope which Pius X autographed giving his
blessing and approval to America’s first Missionary Society.

At this time the United States was still a mission country, and

the Holy Father marvelled that the Church in America was

anxious to go forth into pagan lands. “But, of course, such

sacrifice will react favorably on the work of the Church in the

United States,” Pius X declared.
During the closing years of his pontificate, the great holi-

ness of Pius X was the reason why healing powers were credi-
ted to him. It was a usual thing at audiences for the people

to ask for cures for themselves or others. One instance was

that of a young girl suffering from a running sore that would

not heal. She pilgrimaged to Rome that the shadow of Peter’s

successor might fall upon her. She was one of an audience

of forty and as the Pope passed by and spoke to her, she

whispered to her mother, “I am cured.” When they returned

to their hotel and the bandages were removed it was plainly

evident that a complete cure had been wrought.

Two nuns ill with an incurable disease came to Rome as

pilgrims. Because of their condition they were granted a private

audience. Pius X looked at them and said: “Why do you want
to be cured?” “To work for the glory of God a little while

longer,” was the answer. The Pope placed his hand on their

heads and said: “Have confidence, you will be well.” Before

leaving the Pope’s presence they were cured.

The Holy Father asked them to say nothing about their

— 27 —



cure. However, others were in the outer hall and they had seen

two very sick nuns drag themselves into the audience chamber,

and two vigorously well women came out from interviewing

the Holy Father. It was impossible to keep such an incident

secret. Moreover the cab-driver who had brought them to the

Vatican could not believe his eyes when he saw his two criti-

cally sick fares approaching his cab with no sign of illness about

them. He was not inclined to remain silent about such a strik-

ing event.

At one public audience, a father brough his little son who

had been paralyzed from babyhood. The Holy Father took the

child and held him in his arms while he talked to the other

pilgrims. The child suddenly began to move in the Holy Fath-

er’s arms, then jumped to the floor and began running about the

room. There was no doubting the cure.

It was not only in the Pope’s presence that cures took

place but there were instances of the curing power of the

Holy Father’s prayers. Pius X made light of these happen-
ings, and would dismiss them from conversation rapidly. If

a cure were reported, the Pope would say: “I have nothing

to do with it. It is the power of the Keys not mine.”

CHAPTER SEVEN

Gathering Shadows

In the spring of 1913, Pius X was stricken with influenza.
This was followed by an attack of bronchitis which weakened

him very much. However, he made a complete recovery and

resumed audiences though his doctors kept urging him to rest.

“You are only trying to make me waste time that belongs

to the Church,” he remarked. “Think of our responsibility

before the world,” his physicians said. “Think of mine before

God, if I fail to take care of His Church,” the Pope replied.

Before he had completely recovered, persecution flared up in

Mexico again. This was not easy for Pius X to bear as he
suffered from his inability to aid his suffering children. He could

only pray and hope as the shadows lengthened over his seventy-

nine years.

“I pity my successor,” the Pope said to his Secretary of

State, “for a great conflict is coming nearer and nearer. I shall

— 28—



not see it.’’ It was the spring of 1914. In the consistory held

in May, he told the Cardinals; “The tragedy which is coming

is one which I am powerless to help men escape, and which

I shall not be able to halt. I have the highest ministry of

peace and if I cannot protect the safety of so many young lives,

who can and will?”

In the May consistory, Pius X created thirteen new Cardin-
als, four of them Americans. For the first time in over five

hundred years the Italians did not form a majority. They

constituted half of the Sacred College, the other half was

made up of different nationalities. In his talk, Pius X spoke
of the approaching disaster. He hoped men of good will through-

out the world would secure peace. But he feared it was too late.

As the Pope entered the summer of his eightieth year he

was heartened by a few pleasant events. He had some success

in bringing about peace between Church and State in Mexico,

and he was pleased because war between the United States

and Mexico had been averted. Preparations were under way

for a Eucharistic Congress at Lourdes. This would be in July.

Nearly every country in the world was sending delegates.

The Pope’s last pontifical brief dealt with the Congress.

He wrote: “Never has Mary ceased to show that motherly

love which until her last breath she poured forth so fully. It

might indeed be said that her sole work was to lead all human

beings to the love of Jesus and to zeal in His service. May the

divine Author and Preserver of the Church look upon those

of His flock who are afflicted today with so many calamities.

May He pour out the fire of His love and revive the half dead

faith of those who now hardly retain the name of Christian.”

Three weeks before the Congress began, the Austrian

Archduke and his wife were assassinated at Sarajevo. The

Papal Nuncios all over the world were directed to bend all

their efforts to preventing war. But Pius X probably realized
that these efforts would prove futile. “In bygone times, the

Pope with a word might have stopped the slaughter, but now

I am powerless,” were his words. When war came in August,

Pius X declared: “I would have given my life to prevent it.^
When he was asked to bless the armies of Germany and

Austria the Pope answered: “No. I bless peace and not war.

But I shall bestow a blessing on all my sons alike in this

— 29—



forced march to suffering and death.” As the seminarians began

to leave Rome, called to the colors by their governments, the

Pope said to his Secretary of State; “It is hard to see my own

children who yesterday worked here with me abandon the

cassock for the soldier’s uniform. Although they worked here

in sympathetic companionship in different fields, they are now

arrayed against one another ready to take each other’s lives.”

Those close to the Holy Father noticed him tiring as sum-

mer w^ore on and war raged. He sent a brief message to his

children throughout the world:

this very moment when nearly the whole of Europe

is being dragged into the vortex of a most terrible war, with

its present dangers and misery and the consequences to follow,

the very thought of which must strike everyone with grief and

sorrow, We whose care is the life and welfare of so many

citizens and peoples, cannot but be deeply moved and Our

heart wrung with the bitterest sorrow,

^^In the midst of this universal confusion and peril. We

feel and know that both fatherly love and Our apostolic

ministry demand that We should with all earnestness turn the

thoughts of Christendom thither whence cometh all help—the
Christ the Prince of Peace, the most powerful mediator between

God and man. We charge then the Catholics of the whole

world to approach the throne of grace and mercy, each and

all of them, so that the merciful God may, as it were grow

wearied with the prayers of His children and speedily remove

the evil causes of war, inspire the rulers of the nations with

thoughts of peace and not of warl^

On the Feast of the Assumption, the Pope said Mass and

held audiences, the last to a group of x\mericans. It was fitting

as the first audience of his pontificate had been given to his

“dear Americans.” Two days later he was in great pain and

soon was prostrated. He realized that his condition was serious.

“May God’s wrill be done; I think it is the end. Perhaps in His

goodness He wishes to spare me the horrors Europe will under-

go,” he said. Pneumonia now set in. Surrounded by a few

Cardinals and members of his family, Pius X received the Last
Sacraments. Cardinal Merry del Val gave him absolution

and Viaticum. The bystanders heard him say: “I am in the

hands of God. I resign myself completely.” He answered the

— 30—



prayers for the dying, his voice growing weaker and weaker.

Now the great bell of St. Peter’s boomed, notifying Rome

that Pius X was dying. The churches of Rome began to fill with
people raising their voices in prayer. People gathered in the

court of St. Damasus; they crowded St. Peter’s where the

Blessed Sacrament was exposed. All Rome was praying with

the great White Shepherd who was leaving his flock, the flock

he loved so dearly. On the morning of August 20th he died.

It was a quiet, peaceful passing, a weary traveler slipping into

sleep. His last words were: ^^Together in one^—all things iii
Christ.”

Among the thousands of expressions of sympathy that

were telegraphed to the Vatican from all over the world, one

read: ^‘He died of a broken heart, one of the first victims of

the war and its most illustrious.” The words expressed the gen-

eral conviction of all Christendom, grief over a world tragedy

that he was helpless to avert brought death to the sorrowing

heart of Pius X.

On the morning of August 22, the Pontiff’s will was read.

It began: was born poor, I lived poor, I die poor.” It made

a few simple bequests. A sum of money recently given him was

to be divided between an income for his sisters and support •

for four hundred Messina children whom he had cared for

since the eathquake. All this, of course, if his successor ap-

proved. He expressed the wish not be embalmed and the desire

to be buried in the crypt of St. Peter’s.

In the evening of that day the body of Pius X was buried
in the crypt of St. Peter’s as he had wished. The ceremonies

were simple at the request of the family. A few tapers gave

a little light to the great church. There was some faint candle

light at the Shrine of the Apostles. The procession started at

the Chapel of the Blessed Sacrament and was met by Cardinal

Merry del Val. As it made its way through the basilica the

Sistine choir sang Palestrina’s Miserere. When it reached the

tomb, the coffin was enclosed within a coffin of lead, on which

the Pope’s name was placed and the dates of his birth and

death. This was enclosed within an oaken coffin to which

Cardinal Merry del Val affixed the seal of state, kissed the

coffin, and chanted the AMEN to the Miserere. Silently
through the gathering shadows everyone withdrew.

— 31 —



Epilogue

He whom we now invoke as Blessed Pius was born Joseph Sarto on
June 2, 1835 at Riese in the diocese of Tre\dso. His father was

poor and had to work hard to support his family. Joseph was the

eldest of eight sur\iving children, two of his brothers died when babies.

After the usual schooling, Joseph Sarto won a scholarship to the sem-
inaiy^ at Padua which he entered in November 1850. He distinguished

himself during his seminar>^ career for scholarship and piety. He was

outstanding in his knjowledge and love for ecclesiastical music and for

catechetics. He was ordained to the priesthood on September 18, 1858

at the Cathedral of Castelfranco.

Father Sarto’s first assignment was to a parish of 1,500 souls at

Tombolo. Here he serv’ed for eight years. On July 14, 1867 when he

was thirty-two years old he was named Archpriest of Salzano, an im-

portant parish in the diocese of Tre\*iso. On November 28, 1875, he

was named Canon of the Cathedral of Tre\’iso and Chancellor of the

Diocese. He was also appointed spiritual director of the seminar>\
During aU this time he was ever the teacher, gladly taking catechism

classes, and giving instructions in Church music.

On November 10, 1884, Pope Leo XIII named Canon Sarto, Bishop

of Mantua. He took over his See on April 18 of the following year.

The state of the diocese was not good. Bishop Sarto at once began to

remedy conditions. His seminaiy was his first concern. He taught

theology, Canon Law and Church music, and gave special attention to
the spiritual training of the seminarians. He effected a spiritual trans-

formation of the diocese by spoken word, apostolic letter and personal

zeal. He re\*ived catechetical instruction not for children but for adults,

using the Confraternity of Christian Doctrine as his principal means. He

urged its establishment in every parish as weU as the founding of perma-

nent catechetical schools. He required his priests to explain a section

of the catechism each Sunday to the people. He said to his people:

“Rather miss a devotion than a sermon. What will devotions profit you

if 3'ou fail to understand their meaning. How' can you understand ser-

mons if you are ignorant of primary’ and most necessary- truths? By

the catechism the soil is prepared for the seed of God.”

After nine years as Bishop of Mantua, Joseph Sarto w’as made a

Cardinal by Leo XIII on June 12, 1893, and three days later named

Patriarch of Venice. The Pope said to him: “We congratulate you. Our

beloved son, who has so w’orthily guided the Church of Mantua, truly

a good shepherd of the people.” The Cardinal visited Riese his boy-

hood home, and rode over the road from Castelfranco where fifty-five

years before he had trudged to school with a crust of bread in his

pocket and his shoes thrown over his shoulder.

For ten years he labored as Patriarch of Venice, as he had as a

priest and Bishop. The Venetians loved him for he w’as ever their

father, friend and ser\'ant. He w'as as usual most concerned for his

clerg>" and seminary’, w^as engaged constantly in teaching old and young,

and was solicitous for the social and economic welfare of his people. On

July 20, 1903, Leo XIII died and a few’ days later Cardinal Sarto left

Venice for the Papal Conclave, with a return ticket in his pocket. It was

never used.

— 32 —



V



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